I LIBRARY OF CONGRESS. I 

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I UNITED STATES OF AMERICA. | 



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-A. CONCISE- 



Bible History of the Israelitish or 

Jewish 



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EMBRACING THE SEYEFfH DAY SABBATH, 



THE SEVEN YEARLY SABBATHS ; 



THEIR ORIGIN, USE AND END. 



ALSO, THE ORIGIN, USE AND PERPP:TUITY 



-OF THE- 



CHRISTIAN SABBATH. 



BY MR. R. ■'CURTIS 



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M-A£y=-- 




OTSEGO, MICHK^ AN : 



RECORD PRINTING CO., NEWS, BOOK & .JOB PRINTERS. 

1869. 



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>^S^ 



THE SABBATH, 



A roxnisK- 



BIBLE HTSTOBY OF THE ISBAELITISH 

OR JEWISH 



K^fnR\('fX(! TTT1< SEVENTH DAV SABIUTH. 



THE SEVEN YEARLY SABBATHS ; 

THEIR ORIGIN, USE AND END. 

ALSO, THE OIITOTN, USE AND PERPETTTITY 

OF Tirr, 



CHRISTIAN SABBATH. 



BY MR. R. CURTIS 






()TSE(i(), MICHTHAN: 
UKrOKI) 1'1M\TFN(; <'<)MrATSY. 



Entered aceordino- to Act of Congress in tlie year 1R6'), by 
MR. E. CURTIS, 
in the District Court of the United States, for the 
Eastern District of Michigan. 



I* R E F A C E 



/*?;^^ 



SF HE prevalent dh'ersity of opinions, respecting the Sabbath 
^ and its observance, suggested the following work, which is 
offered to the public, with the hope of harmonizing all the con- 
flicting Sabbath views, on the basis of the Scriptures. 

Within the last quarter of a century, a new church organi- 
zation arose attracting much attention by their earnest advo- 
cacy of the seventh day of the week, as the proper and only 
day to be observed as the Sabbath day, "holy to our Lord." 
V^ery soon they asked and obtained legislative authority to work 
and (^arry on their occupations on the first day of the week, 
which had been, time out of mind, held to be the Christian 
Sabbath by nearly every Christian people in this and other 
countries. The Seventh-day Sabbath views, were ojjposed by 
\'arious arguments, setting forth, that the Sabbath was changed 
from the seventh day, to the first day. 

IJnfortiuiately, however, for the ti'uth, both contending 
])arties were agreed in maintaining the error that originated 
1 he misunderstanding. Kach party claiming the seventh day 
of creation as the oi-igin of the Sabbath, with four thou.'^and 
yi^ars of unabated obligation upon nil mankind, made the in- 
stitution of univei'sal application. U]Hm this unautliori/ed 
assumption of origin, its long stnnding would indicate that the 
Se\ cnlli day w as of perpetual obligation; giving to the Sev- 
enth dav view, the nn^ater weight of ari»ume?il. 



-[the sabbath.]- 



C^ITAPTETJ I. 



ORIGIN OF THE SABBATH. 



"Sabbath is holy rest unto the Lord; to-morrow is the 
rest of the holy Sabbath unto the Lord;'' Exodus 16 — 23. See 
also, 25th verse. " To-day is a Sabbath unto the Lord. This 
day is holy unto the Lord your God; " Nehemiah 8 — 9. It is 
not therefore a rest from weariness, or a physical rest; that 
being always a proper subject of human legislation, but holy 
rest never. The days appointed to celebrate and keep holy 
rest unto the Lord, are called Sabbath days, holy days, and 
Ijoly convocations. These terms are synonymous, as used in 
Scriptui-e. " Six <lays shall Avork be done, but the seventh day 
is the Sabbath of rest, an holy convocation; " Leviticus 23 — 3. 
See also verses 32 and 39; compare Numbers 29 — 7, and 12th. 
Sabbath days were the appointed means, chosen of God, to 
supplant and destroy idol worship, which had become universal 
at the time of the calling of Abraham, Through its long 
estal)lished practice, the })eople had ceased to know the true 
God, and were ascribing to idols the authorship and work of 
creation. The Sabbath days were eight in number; seven 
that occurred once a year, and the weekly or seventh day Sab- 
])ath. They were the result of a series of miracles, signs and 
wonders, ot a nature and character to disprove idolatry, and 
manifest and set forth the true God. Miracles were the evi- 
den(;e or testimony that God gave of himself; and were a 
necessity ot those ages and people, arising from their belief in, 
and accei)taiice of idolatry as the true worship. The miracles 
in their nature, character and extent, furnished all nations a 
full and compk'te foinulation ou which to predicate an intel- 
ligent belief in the true God, and consequent disbelief in idols. 
'I'he Sabbath days were memorial days, which gathered togethei" 
and celebrate<l in divine scin ices, all the mighty miracles, signs 



2 ['1' 1 1 !•: S A 15 15 A 'I'l I , ] 

and wonders wrought from the calling of Abraham, to the voh- 
toration of Israel from the hand of Pharaoh, King of Egypt. 
The Sabbath days were appointed and set apart to celebi'ate 
and keep in memory, the testimony and evidence of the divine 
existance, manifested and made known thi-oiigh miracles, and 
were rendered />o/i/ by their exchision from all snrvile labor 
and work. Moreover, SabV)atli, oi- holy rest unto the Lord, 
was constituted a eovcnant on .A[ount Sinai; Exodus ol — 1(1 
Wherefore tiie children ol Israel shall keep the Sal>bath, to 
observe the Sabbath throughout their generations for a perj)et- 
ual covenant; verse 17. It is a sign between me and the 
children of Israel forever. 

The whole constellation of Sabl)ath days of holy rest unto 
the Lord, which inchided the seventh-day Sabbath, and the 
seven annual Sabbath days, was constituted a covenant sign, to 
be kept and oV)ser\ ed by Israel, throughout their generations. 
The Sal)l)ath days in divine forms of worship, was a public 
profession before all the heathen, that the Lord which '• made 
heaven and earth, the sea and all that in them is,'' was their 
God; "therefore ye are my witnesses, that I am God:'" Isaiah 
48 — \'l. This covenent sign of Sabbath days distinguished 
Israel IVom all the heathen, \\hose sign everywhere was idola- 
try and ks worship. 

For the important reason that the sight Sabbath days were 
one, or as one day in the covenant, therefore the trequent oc- 
currence of the weekly and the yearly Sabbaths upon the same 
day, was a celebration of harmonious events, avoiding confu- 
sion in object and worship. 

The object of all this divine testimony of miracles, signt^ 
and wonders, gathered up and celel>rated in Sabbath days, was 
to make his name knowii throughout all the earth; "That my 
name may be declared^throughout all the earth," Exodus, 9 — 
10. It was divine Providence using means to call the idola- 
trous world back to himself; therefore the divine name was 
declared throughout all the earth, in the keeping and observ- 
ance of his Sabbath covenant sign, by making Israel a fear aiul 
a terror to all the heathen nations. ''This <lay will I l)eoin to 



[rifK SABBATH. I ;> ' 

put the dread of thee and tlie fear of thee upon the nations 
tliat are under the whole Heaven," Deuteronomy, 2 — 25. And 
all people of the earth shall see that thou art called by the 
name of tlie Lord, and they shall ])e afraid of thee : chapter 
28—10. 

Sabbnth observance, therefore, was Israel's protection and 
safety against all nations. '' Xeither shall any man desire thy 
land, when thou shalt go up to appear before the Lord thy 
God, thrice in the year.' Exodus, 84 — 24. 

The assembling together of all Israel from remote and 
distant parts of their country, so frequently, and for such a 
length of time, would, in the n;iture of the case, aftbrd the 
lieathen an op])orlunity to over run their country and dispos- 
sess them of their land ; but the observance of the Sabbath cov- 
enant sign that called Israel together thrice in the year, instruct- 
ed the heathen as well as Israel, of the invisible presence that 
smote the first born, that divided the sea before them, that, 
spoiled Egypt for Israel's sake had the salutary effect to remove 
tlie desire of the heathen to enter upon Israel's unprotected 
lands, while they were gone up to worship on the Sabbath days. 

Sabbath co\enant keeping, therefore, invested Israel with 
perfect security and safety. Without this provision of protec- 
tion in the covenant, Israel, among the nations, would have 
been as a lamb among wolves. The original miracles — smiting 
the first born, the overthrow of Pharaoh and the dividing of the 
sea — were reproduced in the memorial observ.ance, putting the 
lieathen in fear, while Israel, as a consequence of that fear and 
terror, enjoyed security and safety. Also in breaking and for- 
saking this covenant sign, holy rest unto the Lord, the divine 
purpose was not frustrated; His name was declared in break- 
ing the covenant as in kee])ing it. Even all nations shall say, 
wherefore hath the Lord done thus unto this Land V ''What 
meaneth the heat of this great anger?" Then men shall say, 
''because tluiy hav{^ forsaken the covenant of the Lord God of 
their fathers winch he made with them when be brought tliem 
forth out of the laiul of Egypt, for they went and served othei* 
Gods." Deutci-ouomy, 21). 22 to 2S. Tlie first coNcnant, see 



4 [the sabbath.] 

Hebrews ^* — ^7. was composed of two p:\i-T>; lii-^t. the covenant 
made with Abraham ; seeoml. the covenant made with Israel 
on Mount Sinai. Tlie latter covenant was a snjiplement added 
to the former, because of transfirressions : the tran.sijressiions 
complained ot being idolatry-. Israel in bondage to Egypt, 
had become worshipers of idols. See EzekieK 2(». 7 and 8. 
•• Then said I unto them, cast ye away every man. the abomina- 
tions of his eyes, and detile not yrini<f>lv»-< wirli the idols of 
Egypt." See verse .'» to '2f). 

The diA-ine purpose in calling Abraham, was to make of 
him a new nation, whose G<xi was the Lord: therefore he 
wonld not drive out of Canaan the idolatrotis Amorite and 
bring in the seed of Al>raham and plant them a nation of idol- 
aters. The Moimt Sinai covenant of Sabbath days was adde<I 
to abolish this idolatry, and was means adapted to that end. 
It was the counterpart a«lded to make the covenant of promise 
to Abraham available. • Curse<l be the man that obeyeth not 
the words of this coAenant which I commanded your ty^thers 
in the day that I brought them forth out of the land of Eg}-])t, 
ti-om the iron tiiniace, sayincr. ol)ey my voice, and do them ac- 
cor«ling to all which I command you; so shall ye be my people 
and I will be your God : That I may perform the oath which I 
have sworn unto your lathers, to ^ve them a land flowing with 
milk and honey, as it is this day." Jeremiah 11th, 3 to 5. The 
Mount Sinai covenant of Sabbath-days of holy rest unto the 
Lord, enlbrced by the death penalty in the wilderness, was the 
divinely appointed means, going before and preparing the way 
for the performance of the oath. * That I may perform the 
oath which I have sworn imto your fathers." The Mount Sinai 
covenant of Sabbath days, the Sabbath law. written on tables 
of stone, table of the covenant, tallies of testimony, gathered 
the testimony of the true God into Sabbath days. -An»l re- 
member that thou wast a servant in the land of Egypt, and 
that the Lord thy God brought thee out thence through a 
mighty hand, and by a stretched out arm: theretbre thel^rcl 
thy God commanded thee to keep the Sabbath day." Denter- 
imomv -T — 1-^. 



—[the 8At!BATH.J " 9 

Noah was favorably situated in the ark, to keep a Sabbath 
if a Sabbath was then in force; but we find him on the seventh 
day, experimenting with a raven and a dove, " to see if the 
waters were abated;'" "doing his own ways, finding his own 
pleasure;" see Isaiah 58 — 18; continuing his work of observa- 
tion upon the seventh day, until a satisfactory result v^-as 
attained. " So Noah knew that the waters were abated/' Gen- 
esis 8 — 7 to 12. -'Where no law is, there is no transgression;" 
but this transaction would have mcurred the death penalty 
under the Sabbath law, in the wilderness. Whosoever doeth 
any work in the Sabbath day he shall surely be put to death;" 
Exodus 31 — 15. Neither Cain, Abel or Noah, furnish any 
proof of a weekly Sabbath or holy day in their time. 

The historical account of creation, comprising six days 
work and seventh day of rest Exodus 20 — 11, has very gene- 
rally been accepted as a part of the Sabbath law, written upon 
the tables of stone, proving, as is claimed, that the seventh day of 
creation was a Sabbath day. This error arises from misunder- 
standing the object of the transactions then taking place, which 
was not to declare the seventh day of creation a Sabbath day, 
but to undeceive the idolatrous heathen nations respecting the 
origin of tlie world and all things therein, and to confirm Israel 
in the truth of what Moses had taught them. See Exodus 
19 — 9, and chapter 20 — 20; also Deuteronomy 5 — 28 to 27. 
The heathen believed that their idol gods made the world and 
all things therein ; '' mine idol, and my graven image, and my 
molten image hath commnnded them;" Isaiah 48 — 5. To cor- 
rect this world wide eiTor, was the object of the historical 
account of (creation. '' For in six days the Lord made heaven 
and earth the sea and all that in them is. and rested the seventh 
day. 

'J^he object was to undeceive all the heathen as to the 
origin of all created things in heaven and in eartli, looking first 
to reclaiming Israel from the belief and practice of idolatry, 
and also all other nations through them. ' Vov it is a terrible 
thino- that I \\ill <lo w ith voii.*' 



10" [tuk sabbath.] 

The account of creation, Exodus 20 — 11, was written in 
the book of the law but not in the tables of stone ; it is not a 
part of the covenant made with Israel on Mount Horeb. Deu- 
teronomy 5 — 2 and 3. Exodus '20 — 11 is history and not 
commandments. 

•" Wherefore the Lord blessed the Sabbath day and hal- 
lowed it." Exodus 20 — 11. Xot the seventh day and hallowed 
it. Sabbath is not a day. but holy rest unto the Lord ; its ex- 
istance depended upon ceasing from all survUe labors. There- 
fore a divme example of ceasing from work on the seventli 
day is presented. ' He also hath ceased from his own works as 
God did from his.*" Hebrews 4 — 10. -And he rested on the 
seventh day from all his work." Genesis 2 — 2. After six days 
of work; next in divine ordej- is rest. Without observing this 
division of work and rest. Sabbath has no existence, and con- 
sequently no blessing. Let it be observed that Sabbath is not 
the day. nor o day. nor miff day: the day is but the husk that 
protects the valued fruit. The appointed do.}/ is the time to 
eno^asre in the duty, to keep and do the commandment. 
Sabbath is not a day, but a condition pertaining to holy, 
spiritnal worship, ordered in all things and sure. It is over 
the dutv and not over tlie day. that the worshipers have 
control. 

The dav returns in its appointed season, without regard to 
holv rest or profane use. 

The correctness oi" this position is proven by Israel's 
seventy years captivity, caused by profaning with snrvile labors 
the appointed time for holy rest. See Xehemiah 13 — 15 to 1>^. 

All the idolatrous heathen nations, ti-om time immemorial 
had the seventh day, but none of them had the Sabbath: "they 
kept not the rest of the holy Sabbath unto the Lor<l." nor 
called it a delight, nor confessed its divine author. '• They 
worshiped idols, the woik of their own hands and mocked at 
Israel's Sabbaths." Lamentations 1 — 7, and consequently at 
Israel's God which brought them out of Egypt: - thou .shalt 
have none other." See hrst commandment. Deuteronomy 
5 — 6 to 7. 



-[the sabbath, J 11 



CHAPTEll 111. 



THE YEARLY SABBATHS. 



The ammal or yeai'ly Sabbaths were seven in number. 
Two in connection with tlie feast of the passover, two in con- 
nection with the feast of tabernacles, the Sabbath of trumpets, 
the Sabbath of atonement and the Sabbath of weeks. The 
passover and the feast of tabernacles were each a service of 
seven days; both opened and closed with a Sabbath or holy 
day. The yearly Sabbaths commemorated j^articuiar events 
and circumstances of divine testimony that required a more 
extended commemoration than was given in the Aveekly Sab- 
bath service. 

The passover commemorated the smiting of the first-born 
of Egypt, and the going out of the Children of Israel out of 
Egypt with a mighty hand. The feast of tabernacles com- 
memorated the dwelling in booths by the sea, their passage 
throuarh the sea and the overthrow of Pharaoh aiid his host in 
the mighty waters. This appears from the consideration that 
they had no other dwelling in booths in their passage out of 
Egypt. They having marched day and night (Exodus 13 — 21) 
until they came to the sea (chapter 14 — 9.) Their campings 
prior to reaching the Red Sea were for needful refreshments. 
" That your generations may know that I made the Children 
of Israel to dwell in booths when I brought them out of the land 
of Egypt." Leviticus 28 — 48. Nehemiali 8 — 15. 

SABBATH OF TRUMPETS. 

'' In the seventh month, in the first day of the month, shall 
ye have a Sabbatli, a memorial of blowing of trumpets, an 
holy convocation.*' Leviticus '28 — 24. The use of trumpets 
(See Numbers 10—9, Judges 7—20 to 22, Second Chronicles 
13 — 12 to 14) in carrying (consternation and fear to the hearts 
of the enemy, as it did to Israel in the day of the assembly be- 



12 [tHK ^AlilJAill.j 

neath the Mount Sinai, (see Hebrews 1:2 — Is to 'lil) would 
justity and warrant the belief that this service was a memorial 
of the long and loud sound of the trumpet on Mount Sinai. 
Exodus 19—16 to 19. and chapter '20 — 1!<. 

SABBATH OF ATOXKMENT. 

"Also, on the tentli day of this seventh month, 'there shall 
be a day of atonement: it shall be an holy convocation unto 
you, and ye shall afflict your souls." Leviticus '2o — '2~ to 82. 
This Sabbath service doubtless cemmemoi-ated the many and 
cjreat afflictions that Israel endured in Egypt, and may have 
more particular reference to that miraculous intervention of 
divine providence, causing opposite results to follow the sys- 
tematic afflictions laid upon Israel to diminish them, by adding 
excessive rigor and cruelty to the or<linary hardships of a life 
of bondage. "And they made their lives bitter."" •• But the 
more they afflicted them the more they multiplied and grew. 
Exodus 1—10 to 15. 

SABBATH OF WEEKS. 

*' When ye come into the land which 1 give unto you and 
shall reap the harvest thereof, then ye shall bring a sheaf of 
the first fruits of your havest." See Leviticus 23 — 10 to 2L 
"Also in the day of the first fruits when ye bring a new meat 
oflfering imto the Lord, after yottr weeks be out, ye shall have 
a holy convocation ; ve shall do no survile work.'- Numbers 
28 — 26. "And thou shalt remember that thou wast a bond- 
man in Egypt, and thou shalt observe and do these statutes. 
See Deuteronomy 16 — 9 to 12. 

This Sabbath service contrasted to great advantage, their 
condition in the land of Canaan, >vhich was the glorv of all 
lands, with their former condition of bondmen in Egypt. 



[the sabbath.] 5 

Prior to the Mount Sinai covenant, the testimony of the 
true God, without Sabbath days, was made known to Abra- 
ham, Isaac and Jacob, in a daily personal experience of that 
divine providence and protection, that reproved kings, that 
suffered no man to do them wn-ong when they went from one 
nation to another, from one kingdom to another people. Psa. 
105. The testimony of the true God without Sabbath days, 
that kept the fathers Abraham, Isaac and Jacob from idolatry 
under o-reat exposure among the heathen, was joined to "the 
testimony of Israel," in the songs of the sanctuary on the Sab- 
batli days, constituting the nation's history of divinely ordered 
events, a history of miracles, a store-house of wisdom and 
knowledge, gathered up by the inspired psalmist, clothed with 
inspired language, from age to age made available to all Israel 
in Sabbath worship. Throughout the generations of Israel, 
the nation's history of past ages of divine providence and 
mio-hty miracles, was recalled by Sabbath memorial, Exodus 
12 — 14, brought back in Sabbath celebrations, Leviticus 23d, 
?)'2 to 41, and rei)eated in psalms and divine songs on stringed 
instruments in the sanctuary on the Sabbath days. TI.e 
nation's history poured forth in the songs of the sanctuary, 
was the peo])le's book, and served instead of the printed page. 
This was the order of divine economy "till the seed sliould 
come to whom tlie ] promise was made."" 



CHAPTEP 11. 



.SABBATH COMMANDMENT : WHERE FOUND. 



Tlic conllicling views u])on Sabbath observance, originates 
ill ;i niisa])])r('lieiisi()ii of the Sabbatli commandment. 

Eighth to elexcntli vei'se, of the 20th chapter of Exodus, 
has been universally accepted as the Sabliath commandment, 
"written and engraven in stones.'" 'I'his ovvnv hns b(»en pro 
diielixc (){' coiiriieting views and practice. 

'i'lie 2nili cjiapler of E.\odus was written in the book oi' 



(] [tIIK SAIU5ATII.] 

the Law. more than forty daj's prior to giving the first tahles 
of stone; and contains only an epitome of the Sabbath com- 
mandment. After the ^Oth chapter of Exodns was written in 
tlie V)ook ot tlie Law and read in the audience ot the peoj)k\ 
Exodus 24th cliapter, INEoses was called up into the ^fount. 
where he tarried forty days; at the end ot winch linie. he re- 
ceived the first tables of stone. 

These being broken, he Avent up the second time, Exodus 
o-l — L remaining forty days, at which time he received the 
second tallies of stone, with a commandment to write tlu^ 
words therein contained: "Write thou these words," Exodus 
• 'A — '21. This obligation enjoined ui^on ]\[oses in the Mount, 
is found fulfilled only at the fifth clia])ter of Deuteronomy, see 
'22(\ verse. Therefore the Sabbath commandment is found 
only in Deuteronomy, fifth chapter, twelfth to fifteenth verse, 
copied out of the tablc.'^ of stone according to the command- 
ment, '■•Write thou these words." This mu.<t be accej)ted as 
the only verbatim co])y of the Sabbath comman«lment on 
record; a.s the book of the Law never contained but one copy 
of that commandment written in tables (^f stone. 

It will not be contended that two widely diifei'cnt Scrip- 
tures are both a verbatim copy of the Sabbath commandment, 
written on taldes of stone; This is too preposterous for belief 
A comparison of the two Scriptures. Exodus 'Jlfth chapter, 
eighth to eleventh verse, with Deuteronomy otli chapter l*2th 
to 15th verse, demonstrates that only one of the above named 
Scriptures could have been copie<l out of the tables of stone. 
Li the absence of any and all advei-se testimony, the twenty 
second verse of Deuteronomy oth ('hai)ter. estal)lishes the 
jjoint at issue. 

It is evident from the 24th chapter of Exodus, that the 
20th chapter was written from hearing of the ear, and from 
memory of what was spoken in the ^Nlount at diffei'cnt times. 
and docs not contain a verbatim copy of the ten command- 
ments that was afterwards written in the taldes of stone and 
delivered to Moses on the Alount, with the commandment 
"write thou these words."" Exodus :]4 — 27. Tlie ten com- 



[the SAHBATlf.] 7 

mandments as they stand in the liOth .chapter of Exodus, omit 
the testimony of the restoration of Israel from Egypt, com- 
manded on tables of stone to he kept in Sabbath days, the 
keeping of which was keeping the covenant that he made with 
them in the day that he took them by the hand to bring them 
out of Egypt. To omit the testimony of divine interposition 
and providence in Egypt, would be to omit the Sabbatli cove- 
nant altogethei". This was sometimes done by Israel, in viola- 
tion of t]ie commandment; always resulting in the greatest 
calamity to the nation. Somebody blundered in supposing that 
Exodus 20th chapter, contained the ten commandments, and 
otliers have followed in their steps, without a proper considera- 
tion of the subject. The unanimous testimony of Scripture 
goes directly to prove that Deuteronomy. 5th cliapter, contains 
the only verbatim co])y of the ten commandments on record. 

Therefore, to the fouitli commandment, Sabbath law, writ- 
ten on tal)les of stone, Deuteronomy, 5 — 15, are unmistakably 
af!ixe<l its date, oi-igin and nature, with ciicumstances of coun- 
ti'y and nations. The Sabbath commandment is founded in a 
demonstration of invisible divine power, put forth in sight of 
the heathen, Ezekiel 20th chapter, which break the bands of 
the nation of Egypt, and made the servant Israel to go out 
free. I'he nature of the Sabl)ath was a memorial of its origin 
and circumstances, as set forth in the commandment. "And re- 
member that thou wast a ser\ant in the land of Egy])t, and that 
the Lord thy God l)rought thee out thence through a mighty 
hand, and by a stretched out arm; therefore the Lord tliy God 
conimanded thee to ki'c]) the Sabbath day." 

■"I'lu" commandment renders iiii])0ssible :iny truth in the 
theory that the Sabbath was a[)))ointed at the Cremation, two 
thousand years aiitece<lent to the e.vistcnce of the nations of 
Kgy])t and Israel and the occun-ence of the e\('nts on which 
the Sabbath is founded. 'I'he )»re^■alen1 theory that the seventh 
day ol' Gi-eation was a Sabbath and e\ery se\(Mith dav tliere- 
al'tei". is})ase(l on (Tenesis2 — 2 and ;},and Kxodus 20 — 1 1, lUMthei- 
ol" which scri]»1 ui'cs ;in'oi-d any j)i'oof thai the scNcnth d;i\- of 



8 [ttie SAP.V.aTII.] 

creation was appointed a holy Sabbath dny; to which, also, it 
may further be replied : 

First, Sabbath obligations were accompanied by promises 
of blessings in obedience, and penalties in disobedience, which 
took place in accordance with the facts, and with as mncli 
publicity. 

Second, Sabbath «'as appointed to subvert idol worship, 
which did not exist at the creation, and is not known to have 
existed prior to the deluge. 

Third, Tf a Sabbath was in force during the first period of 
two thousand years of the world's history, there would have 
been some trace of its benefits upon those M'ho obseived it, or 
harm following its desecration and neglect; and the people in 
after ages, upon whom a Sabbath was made obligatory, had a 
right to the benefit of such facts, and their importance was too 
great to be passed by or overlooked by the divine historian. 
It is not possible that all the results, moral and ])hysical, arising 
from Sabbath keeping or Sabbath «lesecration, tbi- a period of 
two thousand and five hundred years, could be locked up in 
profound secrecy, l)eyond the ken of ])rophet or seer; no evi- 
dence of a Sabbath being found in the divine record during 
the first two thousand and five hundred years of sacred history. 
Beyond the usual occu]^ations of men, the only known use of 
the seventh day of creation was in counting time by the cvcle 
of seven days, which has been in use among all nations. 

Thf advocates of a creational Sabbath, claim that Cain, 
Abel and Xoah, were observers of a weekly Sabbath in theii- 
time. On which it may be observed that tlie w ords, prn<cf<fi of 
timp. Genesis 4 — 3, relied upon to prove ti irecllii ofi'ering. when 
applied to a tiller of the gronnd, bear no proper relation to a 
weekly period, but does well -^pply to the in-gathering of 
harvest, or ottering of first IVuits unto the Lord; for example, 
see Leviticus 23 — 10th and 14th verses, by which we are led to 
conclude that the offerings of Cain and Abel bronglit, hi proems 
of time, of the fruits of tlieir occupations, 'wns a yearlv, and 
not a weeklv oftorini:-. 



— [the sabbath.] 13 

CHAPTER IV. 



"For if that first covenant had been faultless, then should 
no' place have been sought for the second." Hebrews 8 — 7. 
A grouping together of national ordinances of divine service, 
was that first covenant; circumcision, Sabbath days, priest- 
hood, sacrifices and ofierings for sin "Ordinances of divine ser- 
vice." At that time the only door by which the people of other 
nations could obtain recognition as the servants or people of 
God, (Isaiah 56 — 1 to 8,) Avas at fcmlt with the new covenant, 
which is Christ, through whom all nations and people "have 
access by one spirit unto the Father." " For these are the two 
covenants, the one from Mount Sinai which gendereth to bon- 
dajye, which is As^ar." The Mount Sinai covenant which 
gendereth to bondage, had its birth in Egypt, at the institution 
of the passover, to which time, place and condition the Sabbath 
commandment pointed the Jewish worshipper to his &rmer 
condition of bondman, as was that of Hagar and her son, and 
answers to Jerusalem and the Jew which now is, who desires to 
keep the testimony of that first covenant, of circumcision. Sab- 
bath days, priest-hood, sacrifices and offerings offered by the 
law, and is in spiritual bondage with her children. But the 
new covenant, "Jerusalem which is above, is free, which is the 
mother of us all.'' The two covenants are here represented 
by Hagar and Sarah, the bond and free women and their sons. 
" Bui as then, he that was born after the flesh, persecuted him 
that was born after the spirit, even so it is now. JSTevertheless 
what sayeth the Scripture, "cast out the bondwoman and her 
son; for the son of the bondwoman shall not be heir with the 
son of the free woman."— See Galatians 4 — 21 to 30. This 
allegory rspresents the Mount Sinai covenant of Sabbath days, 
priest-hood and ordinances gendered or born in bondage, as 
cast out, as was Hagar and her son, having no part with the 
new covenant, represented by the free woman, which, however, 
th« uninstructed Jewish converts desired to retain and follow. 
See verses 10 and 21. See al.so Acts 15 — 1 and 24. 



14 [the sabbath.] — 

A change of covenant ,\yas manifestly a foreordained event, 
when Moses came down from the Mount Avith the table: of 
the fcovenant in his hand. For which cause he '*,piit a, vail over 
, Jiis face that the Children off Israel co,nld liot steadfastly look 
to the end', of that which is. ajbolisihed.'' $econdo;Qoi-inthians 
Chapter o. Tiie vaii waas ; u,.st)c) to conce^il fvom Isra-pl.th^ mani- 
fest'destinV' of.that tirst covenant, ''written and engraven in 
stones,'' which was to be done away; verse 7. Which is abol- 
ished; verse lo. The truth hidden from Israel beneath the 
vail, related to the temporary character of that lirst covenant 
which Moses brought down from the Mount; '• which vail is 
done away in Ciivisti.'* 

At the first interview with tlie djscij)les alter his resurrec- 
tion, (rnrist expounded the things concealed by the vail, hidden 
in himself, beginning at Ptoses and all the prophets; Christ 
moved Moses and all the prophets to speak, therefore he is 
able, to, expound the word spoken, by which the disciples 
understood that the lirst covenant of circumcisioa, Sabbath 
days, priesthood, sacri^ces and offerings for sin, had served out 
their appoir.ted time, were thenceforth to have no force; to be 
as though thoy iiad not been. 

It is believed by some that the seventh day Sabbath w?is 
exempt from tlie results and consequences of a cliauge of cox- 
enant, and therefore remains of the same force and obligatipn 
as under the first covenant. This view is nol supported by the 
scri^)tm*es; ■••'»; .n^ ,;; ^., >>]>- ,>,i .h . "* . • 

' 'Fir«tj'its lawof commandment, "written and engraven in 
stones," 'gave character to the tables of the covenant, as-prAi- 
eminejitly tables of testimony; testimony made and set X<^xth 
lii-the countrt-of Egypt, Israel and the Egyptian^j-actor^in 
the scene, the nations beholding the things that were done. 
The seventh day Sabbath was essentially the same as the pass- 
over Sabbaths: covered the same ground. Their limited i.aitur/L-, 
understood by Moses, was concealed from Israel by the vail 
put over the face of Moses, expounded by Christ to the disci- 
ples, 2:overnln<r their action in abandoninsj the sabbath days 



[the SABBATH.] 15 

and ado] tino" the Lord's day in coming together to keep the 

testimony of Jesns, after his resurrection. See Acts 20 — 7. 

Second, 'he seventh day Sabbath was inseparably one with 

the family of Sabbath days in sacrifices and offerings for sin, 

and was changed by the general law of limitation that changed 

idl the sabbath days. "Made of necessity'' by that inherent 

law of limitation that changed the priesthood, (Hebrews 7 — 

12,) leaving no authorized priest to officiate or offer the Sabbath 

offerings. 

Third, throughout the generations of Israel the Sabbath 

days in their proper observance, were days of gladness to 

Israel (Xumbers 10 — 10) and days of fear and terror to the 

heathen nations, Deuteronomy 11 — 25,) hence the value of the 

covenant to Israel. 

When all nations and people were to join in one memorial 
of the true God in Christ, this sepirating wall of Sabbath days 
was taken out of the wa}', nailed to his cross, and the Lord's 
day, witliout the associations of fear or hate or national pres- 
tige, vras chosen for all men to join in one spirit and one 
memorial to keep the testimony of Jesus. 

Fourth, the tirst covenant of sabbath days "written and 
e^grj.vjn in stones" was rejected from the new covenant 
memorial, when the new covenant was promised; Jeremiah 31 
— 31 to 34. "Xot according to the covenant that I made with 
their fathers in the day that I took them by the hand to biing 
them out of the lai.d of Egypt.'' Y\''iiich new covenant is ex- 
plained in Second Corinthians 3 — 3; "written' not in tables of 
stone, bit in fleshly tables of tlie heart. Thereto -e to put the 
seventh day "written and engraven in stones," in the place of 
t ic Lord's dny wi'itten in the fie.'^hiy tables of the heart, is to 
suljvert the divine order and ministration. 

Filth, the limited character of the first covenant of sab- 
bath days IS made to ajipear beforehand, by Christ withholding 
tiie Sabbath connnandment from tlie youiig man, tiie futui-e of 
whose life w:is to lu^ spenl under new covenant obligations. 
See .Miitthew ID— 17 to 20. 



» 



16 [the sabbath.] 

A formal change of covenant was instituted by Christ at 
the last passover. (See Luke 22 — 1 to 20,) by concentrating the 
divine testimony of both the old and new covenants in one 
memorial which is Christ, the body or substance, distinguished 
from the passing shadow of ordinances, by the new covenant 
memorial service; **this do in remembrance of me." 'vHaving 
spoiled principalities and powers, (Colossians 2— 15, 16 and 17) 
having spoiled Egypt and the nations that stood in the way of 
the oath of promise to Abraham," he 'made a shew of them, 
openly triumphing over them in it. Let no man, therefore, 
judge. you in meat or drink or in respect of any holy .day, 
which are a shadow of things to come, but the body is of 
Christ.'' These divinely appointed services, meat otferings. 
drink oiFerings and Sabbath days of the first covenant, stood in 
the place of Christ, the 'one offering ;*' they were the shadow, 
waiting to vanish away. Christ having spoiled principalities 
and powers, appointed these services to keep the testimony of 
the true God in their spoliation, to shadow forth his divine 
fflorv till the fullness of time should come when these ordi- 
nances, meat offerings and drink offerings and holy days signi- 
fying national triumphs, should give place to the one offering 
• of Christ ; one memorial, one Lord's day for all men to observe 
the memorial and keep the testimony of Jesus, to keep and do 
the commandment. "This do in remembrance of me."' See 
Luke 22—19. 



-[tiik sabbath.] 17 

CHAPTER V. 



ORIGIN OF THE CHRISTIAN SABBATH. 



The rebellious Israelites who came out of Egypt by Moses, 
(See Hebrews 3d and 4th chapters,) whose carcases fell in the 
wilderness, refused to walk in his law, to keep the rest of the 
holy Sabbath unto the Lord, not perceiving that they were ser- 
vices preparatory to entering and remaining in the promised 
land, Jeremiah 11 — 3 to 5, and Deuteronomy 28 — 64. In ordi- 
nances they did not see Jesus their Savior in the spoliation of 
principalities and powers, and therefore did not come to him 
in the use of those ordinances, and obtain the rest of spiritual 
worshipers, but indulged in rebellion, hardness of heart and 
unbelief, called uncircumcision of heart, in opposition to the 
commandment, by which the great benefits of a holy rest was 
lost to them. " Wherefore I was giieved with that generation 
and said they do always err.'' The error sought here to be 
corrected, was the belief that holy rest was abolished with the 
first covenant, with "the hand writing of ordinances that was 
against us." The apostle assures the christian converts that 
holy rest remaim to the people of God. Hebrews 4 — 9, and also 
that its misuse will bring the same disastrous state of mind; 
"Lest any of you be hardened through the deceitfulness of 
sin;" "Lest any man fall after the same example of unbelief" 
" For if Jesus had given them rest," Hebrews 4 — 8, — rest of 
Jesus or rest to the soul was attainable by the church in the 
wilderness, in the use of means as at any other period of the 
church of Christ — " Then would he not afterwardr have spoken 
of another day." The contingency mentioned in the 8th verse 
not ))eini:f realized, "n^ain he limiteth a certain dav, "verse 7, 
not a day of survile labors, but of holy rest. 

Again he limiteth a certain day saying in David, Hebrews 
4 — 7. The day limited in David is not the seventh day of tlie 
Jewish week with UTilimitt.'d memorial celebrating an unlimited 
iiumV)er of mi^ditv jniracles coverino- the s^round of :ill the 



18 [the SABBATtt.J 

Sabbath clays which gendereth to boii'lage; it is anoLher <lay 
spoken of aftf.rword. — Hebrews 4 — 8. Not tlie seventh day 
Sabbath with its commandment written in tables of stone, 
Avhich would be the same day and not another. The testimony 
and ministration of another day spoken of. afterward was writ- 
ten, not in tables of stone, but in Heshy tables of the heart. 
— Second Corinthians 3 — 3. The >.lay limited in David is re- 
strained from a general signification of the great and sore 
judgements upon Egypt, upon Pharaoh and his house, as seen 
in Deuteronomy 6 — 20 to 'I'l. This testimony of the true God 
was unlimited in its numerous memorial scen«'s as appears li'om 
the book of Psalms, see Psalms 105 and 106. see also Acts 7 — 
36; but in Christ, the root and spring of David, Revealations 
22 — 16. The testimony of the true God. is limited to the res- 
urrection of Christ from the dead. "Whereof he hatli given 
assurance unto all men. in that he hath raised him from the 
dead;'' Acts 17 — 31. Limited to the Lords day by the res 
urrection. The fii-st da}' of the week was mavle the Lord's 
day by the resurrection; limited to one memorial, which is 
Christ, as distinguished fraoi the plurality of holy days and 
memorials of the first covenant. The resurrection day is 
known to be that certain day spuken of afterward, cntain^ 
assured in mind, not to be doubted; assured -'unto all men." 
The resurrection of Jesus on the first day of the week, opened 
the new covenant with the Christians' holy rest, as the passover 
opened the first covenant with a Jewish holy rest. That wais 
testimony established on spoiling of principalities and powers. 
— Colossians 2 — 15. This on the spoiling of the powers of 
death and the grave by the resurrection of Christ from the 

dead. 

Christians' holy rest, therefore, on the first day of the 

week, keeps the testimony of the one living and true God, 
assured by the resurrection, his Messiaship proven by the resui*- 
rection. The first day of the week, on which Jesus rose, was 
devoted to instructing the disciples in the things of his king- 
dom, to expounding the scriptures and worship, with the 



— — [the sabbath.) - 19 

evening spent in the presence of the risen Savior; see Luke 
24th chapter, John 20th chapter and Matthew 28th chapter. 
Jesus then withdrew his visable presence from the disciples 
for the next six days, and met with them on the next. "And 
alter eight days again his disciples were within, then came 
Jesus and stood in the midst;'' see John 20 — 26. Both holy 
days are here counted, as in the feast of • tabernacles, Leviticus 
•23 — 39. Six consecutive days in which "work may. be done," 
preceeded and followed by a holy day, making the number 
eight. Commencing the new covenant and the new covenant 
week with a holy day, by which he established the new 
covenant- week on the divine order of the first covenant week, 
bix dnj^ of work followed by a holy rest; without which holy 
rest, trade and ti-aific, see John 2 — 14 and 15, would intrude to 
the exclusion of spiritual worship in the house of God. 

"There remaineth therefore a rest to the people of God;'' 
Hebrewi^ 4 — 9. As under the first covenant holy rest like a 
flaming sword, guarded the commemoration of divine testi- 
mony, so also under the new covenant holy rest remains to 
guard the commemoration of the div;ue Savior. "This do in 
remembrance of me ;" Luke 22 — 19. 

,>.j b-'J'he practice of the apostolic church was in accordance 
with the foregoing views; see Acts ,20 — 7. Paul was on his 
way to Jerusalem and in haste, "for he hasted if it were possi- 
bly :ipr him to be at Jerusalem on the day of pentecost; verse 
l^/.i, Notwithstanding he abode at Troas seven days to enjoy 
a Christian Sabbath and communion -service with the disciples. 
While Paul tarried, the seventh day of the Jewish week came 
and went , unobserved and unnoticed by the disciples. "And 
upon the first day of the week when the disciples came 
together to break bread, Paul preached unto them, ready to 
depart on the moirow, and continued his speecli until mid- 
night ;" Acts 20 — 7. " Even till break of day, so he departed ;" 
verse 11. 

Some have misled themselves and others by claiming tjjat 
the first day of the week commenced at evminfi and that the 



20 »r-[i''IB SABBATH.] 

preaching of Paul also corameiiced at that time and continued 
to break of day and that then Paul went on his journey. 

This hypothesis makes Saint Paul to resume his journey 
at the break of day on the morning of the first day of the 
week ; the object being to make an artificial apostolic example 
and by that to prove that Saint Paul regarded the first day of 
the week not as a holy day unto the Lord, but as a day of 
survile labors, of business and travel. 

It w^ill be exceeding liberal to admit that this error has a 
shadow of justification, and only the poor one of going back 
upon some of the first covenant lioly days '*which is abolished," 
See Leviticus 28 — 32, " From even imto even shall ye celebrate 
your Sabbath.'' 

But the resurrection day, the first day of the week, the 
Christian Sabbath, was another day spoken of afterward; 
Hebrews 4 — 8. Mapped out in all the gospels, commencing, 
not at eveniog, but very early in the morning ; "as it began to 
dawn towards the first day of the week;'' see Matthew 28 — 1, 
Mark 17-^1 and 2, Luk<^ 24—1 and John 20—1. 

This new covenant memorial day, limited to Jesus and the 
resurrection, had its early morning and its succeeding hours of 
the day in which the risen Savior expounded the Scriptures to 
two disciples as they walked in the way to Emeas ; also the 
day was closed by the evening of the same day, in which the 
two disciples returned to Jerusalem and joined in the evening- 
worship, and to be further instructed by Jesue in the new 
covenant dispensation, with no change in the order of time 
since the resurrection. 



-[the sabbath.] 21 

CHAPTER YI. 



. THE GHKISTIAN'S HOLY DAY; ITS DUTIES AND OBJECT. 



The duties of the holy day is resolved iiito the love of 
God and our neighbor. This consummation was in view in 
the primary working of miralces and the appointment of Sab- 
bath days. This will appear by the directions of Christ to the 
young man, omitting from the decalogue the Sabbath com- 
mandment in the law, and supplying its place with the new 
commandment, "Thou shalt love thy neighbor as thyself;'' 
Matthew 19-— 16 to 21. See also Romans 13 — 8 to 10.' To 
know God in an acce^Dted sense, implies and includes the love 
of God and our neighbor. "Did not thy father eat and drink 
and do judgement and justice, and then it was well with him? 
he judged the cause of the poor and neely; then it was well • 
with him ; was not this to know n^e, saith the Lord ?'' — Jere- 
miah 22 — 13 to 19. The great convival Sabbath feasts of the 
first covenant g ithered into their fa.tive assemblies the widow, 
the fatherless, the strangei-, and them for whom nothing is pre- 
pared." See Sabbath of week?, Deuteronomy 16 — 11, and 
feast of tabernacles vci'^e 13 to 15; "and thou shalt rejoice in 
thy feast, thou and thy son and thy daughter and thy man ser- 
vant and thy maid servant and ih j Lev te, the stranger and the 
il*cher ess and the wido.v that a e within thy gates.'' "^ 

And the Levites that taught the people said unto all the 
people "This day is holy unto the Lord ycur God; go your 
way, eat the fat and drink the sweet and send portions unto 
them for whom nothing is prepared ; fcr this day is holy unto 
our Lord. See Nehemiah 8 — 9 to 12. 

The truth taught by mirac es was perpetuated by Sabbath 
days.for the reformation of the world. 

This* holy day custom of sending portions to them for 
whom nothing is piepared was a stated practical confession 
that the earth is the Lord's, agreeing with the original design 
of those miracles, " That thou mayest know how that the earth 



22 

""~^['^'H£ SABBATH.]-.---.^ 



is the Lord's:" Exodus 9— 9Q T.i i . . ^~~ ' "' 

, the tests to ^-hieh thev were subjected bv , T ''''"*" ^^ 
power of miracles, and again itei t' 1 T'^'' "f '^'^'^"^ 
and position, set up i„ n^et s Learltlbe Lall " "' ""^''^ 
destroyed by the new comntandmen^'L^ ^7''"'"'^ ^'''^• 
neighbor as thyself,- written in trhear " ' '"'' '^^ 
nk but with the spirit of the )ivi„. God not inT U " T ""''^ 
but in fleshly tables of the heart-' !. T r, ^^^'' °^ ^'°"<' 
Wherefore the ultimate and I 1 : :,t?':"':'T ^-^• 
assured by the new commandnient by a dt °''*'-^ '^ 

God with all thy heart, and with all if' l""" ^'^^ ^^'"''^ thy 

mit adultery, thou shalt not kill th-.^'2 u " •'^■''" "ot corn- 
not bear false witnes. "tho , s alt no .'''"■?' '''^'' "'°" «halt 
any other commandment t is bllvT'' f"'^/ there be 
paying, namely, "thou sha love thl n 'm ''""'^'^'■^ ■" *«'' 
Romans 13—9. St Paul hp » i/ '^ neighbor as thyself-" 

mandment which ft^l^': -e'riawZl'rP '''T'"'-''-^ -•^- 
Jecalogue written on tables ot' stoL «oniman,i„pjjj of the 

thy neighbor as thvself' Love worLr"''^-', *''''" '^'^' iove 
therefore love is "the fulfiltg o f tt j^"'^,,'" *° '"^"eighbor 

apostohe churches were plantid and v»tT'i ''^'i"'' ^^'- The 
turity in love and harmonv with the IT.T """f F"^ '" '"^- 
duties; "Pravino- „, „-;th £ f practice of the holy dav 

the gitl and ti^up^rusN^tlToS "^T '''°'''' '^^ 
the saints ;" second Corinthians 8 4 '« ""^ ministering to 
ans 16-1 and 2. "Kow concern w/l^^ f, ^''? ^"'^t Corimhi- 
as I have given ordei to tl" ^SeV^ -'^p^!,'°"/-- *« saints, 
ye Upon the first day of the week tt ""' "''**" '° <^« 

by him in store as Godith j'^rorpetd 111^"''^' °"' "' ^^^ ^^-^^ 



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